The Dignity of Gods Children, Chapter 31

The Dignity of Gods Children · Chapter 31

p. 383CHAP. XXXI.

Of the vſes of the former doctrine concerning the dignity of Gods children.

IT remaineth now, according to my order before inſinuated in the beginning of the fourth Chapt. that I ſhew the vſe of all the doctrine hitherto handled concerning the dignity of Gods children. Theſe I will only touch, and (as it were) but point at with the finger, leauing the further inlarging of them to the better conſideration of the reader, as alſo of ſuch as ſhall hauehave occaſion more to apply and preſſe them then it is fit for me to doe in this Treatiſe.

Theſevſes are generally of two ſorts: viz. either common to all, euen to the wicked as well as to the children of God: or ſpeciall, either to the wicked alone, or to the godly alone.

Touching common vſes, this doctrine firſt of all ſerueth to correct the baſe opinion that moſt men hauehave conceiued of the children of God, and to teach vsus to thinke and eſteeme of them according to thoſe things before ſpoken.

All men (for the moſt part) regard men more according to their ſtate in the world, that is, according to their riches, to their honour and credit with great men in the world, to their power and authority for doing of worldly matters: All men (I ſay) for the moſt part doe more regard men according to theſe things, then according to their adoption, according to their graces, whereby they ſhew foorth their adoption, and according to that eſtimation in which the ſaid graces accompanying adoption, doe declare them to be with God himſelfe.

Neither is this the fault onelyonly of naturall men (ſuch as are not the children of God themſelues) but euen ſometimes of p. 384them that are themſelues regenerated, and ſealed with the ſpirit of adoption: euen they (I ſay) doe not ſo regard one another as they ought to doe in reſpect of their adoption: yea the children of God doe often times thinke the more baſely of themſelues, and are the more deiected in their owne hearts, becauſe they are ſo little regarded by other.

But ſith wee hauehave heard before how honourable their ſtate and condition is, and how God hath moſt highly dignified and aduanced them, why ſhould they not be ſo regarded of other? Why ſhould they not ſo eſteeme of themſelues? Not any whit to puffe themſelues vp, and to make themſelues to ſet vp their briſtles (as it were) with contempt againſt any other, but rather to comfort themſelues the more againſt ſuch contempt, diſgrace, and indignity as they meet with in the world at the hands of other?

This vſe the Apoſtle Iames commendeth, when hee exhorteth, not to hauehave the faith of our Lord Ieſus Chriſt in reſpect of perſons, or to eſteeme of men according to their ccſtly apparell, or outward countenance which they did beare in the world; but according to their riches of faith, and according to their in heritance in the kingdome which God hath promiſed to them that louelove him: Iames 2. 1. &c. VnderUnder this opinion I comprehend alſo louelove of the heart, and honour of the outward man, agreeable to the ſaid opinion.

For ſo much Iames ſignifieth in the plac… before alleged, by hauing the faith of Chriſt inreſpect of perſons: which appeareth plainly by his words immediately following: viz. For if there come into your company (ſaith hee) a man with a gold ring, and in good apparell, and there come in alſo a poore man in vile raiment, and ye hauehave reſpect vntounto …im that weareth gay clothing, and ye ſay vntounto him, Sit thou heere in a good place: and ſ…y vntounto the poore, Stand thou heere, or, Sit heere vnderunder my footſtoole. Theſe words (I ſay) of the Apoſtle doe plainly ſhew, that hee reprooueth not only a baſe opinion inwardly of the children of God, but alſo the outward abaſing and diſgracing of them, by preferring men before them according to their riches and coſtly apparell, &c. And this Iames wrote not to heathen men, nor to meere naturals, but to them whom God of his owne will had p. 385begotten with the word of truth, to bee as the firſt fruits of his creatures: chap. 1. 18. thereby ſhewing, that it is a fault not onelyonly amongſt the men of the world, too lightly both in their iudgments, and in their affections, and alſo in their outward carriage to regard the children of God; but alſo in them that are of the ſame father, and hauehave the ſame in hert ance.

And this indeed in theſe daies is a fault not onelyonly amongſt prophane men, that contemne all goodneſſe; nor amongſt Papiſts, and profeſſed Atheiſts: but alſo amongſt profeſſors themſelues, euen of the beſt ſort: viz. too much to eſteeme the gay men of the world, and ſuch as are gentlemen borne, and hauehave good eſtates in the world, though they bee neuer ſo wicked and vngodly, and deſpiſers of all grace: and too baſely to eſteeme, and too little to regard the moſt apparant children of God, knowen to bee vertuous, and ſhewing many tokens that they are turned from darkneſſe to light, and from the power of Satan vntounto God, and hauehave receiued …orgiueneſſe of ſinnes, and inheritance among them which are ſanctified by faith in Chriſt: Acts 26. 18. Whom a king will honour, all his ſubiects alſo honour much more. Therefore it is ſaid, that when Ahaſhueroſh promoted Haman, and exal…ed him, and ſet his ſeat aboue all the Princes that were with him, then all the Kings ſeruants that were at the Kings gate, bowed their knees, and reuerenced Haman, (though an Amalekit) becauſe the King had ſo commanded, &c. Eſter 3. 1. 2. We ſee alſo, whom the King createth Earle, or Baron, or maketh a Knight, all other, good and bad, high and low, call him by names agreeable, and doe otherwiſe honour him accordingly. Shall the King of Kings then honour men with the title and dignity of his children? and ſhal not men eſteeme and reſpect them in like maner?

This vſe is neceſſary ſpecially in iudgement. For in iudgement eſpecially appeareth the contrary corruption: men for the moſt part preuailing moſt in their ſuits, that can ſet the beſt face vponupon their matters, and that can moſt braue & flaunt it out by their apparell, riches, friends, and countenance in the world: and they that hauehave none of theſe, but are poore, yet rich in the graces of adoption, going to the wall, and being vtterly put downe, how good, how honeſt, and how righteous p. 386ſoeuer their cauſe is. But (as I ſaid before) I meane not too largely to ſtand vponupon any vſe, but only to point them out brieſly; therefore I will proceed.

Another common vſe of the ſame doctrine, and not much vnlike the other, is, that that we do not only not contemne the children of God inwardly, neither only louelove them, or outwardly honor them, but that alſo we refraine from all other vnkindneſſe againſt them, and that we be ready to performe any curteſie vntounto them. Let vsus doe good vntounto all (ſaith the Apoſtle) but especially to them that are of the houſhold of faith: Galat. 6. 10. Who are more of the houſhold of faith then the children of him, of whom is named the whole family in heauen, and in ea…th? Epheſ 3. 15. Who would be accounted behind in ſhewing kindneſſe to the children of a king? and to offer any vnkindneſſe to any of them, is little leſſe then treaſon. There is no vnkindneſſe offered to them, which is not more dangerous to vsus then hurtfull to them. There is no kindneſſe performed to them, whereby we receiue not as much benefit as they: yea, much more, becauſe the beſtowing of it is compared to ſeed caſt vponupon waters, that is, ſowen vponupon the low grounds by the waters, that are alwaies moſt fruitfull: Eccleſ. 11. 1. and the recompence to be looked for for thereof is compared to the reaping in time of harueſt: Galat. 6. 8. 9 Other arguments for further proofe of this point hauehave been touched before: Chap. 12. in that which hath been written of the louelove of Gods children, and chap. 21. where we heard of the efficacy of the praiers of Gods children, as well for the wicked ſometimes, as for the godly, and chap. 28. where we intreated of the manifold benefits that other do injoy by Gods children: and finally in the laſt before of the promiſes of God to them that do ſhew any kindneſſe to his children. It ſhall not therefore be needfull to inlarge this vſe with any other arguments in this place. Let this only be added, that if men were perſwaded indeed of the excellency of the children of God, and of that gaine that is in ſhewing any kindneſſe vntounto them, they would ſtrine who ſhould ſhew moſt, and eueryevery man would think him happieſt that could ſhew moſt. Is it not ſo towards the children of eathly Princes? and that pattly becauſe of their excellency, p. 387and partly becauſe they hope one day to hauehave all plentifully recompenſed?

This (no doubt) made Abraham and Lot ſo forward to ſhew kindneſſe to the children of God, that the one ſate in his tent dore, the other at the gate of the city of Sodom, as looking for ſome of the children of God whom they might entertain with ſuch kindnes: and therefore alſo as being ready ſo to doe, and indeed they did accordingly. For they did no ſooner ſee the Angels of God comming towards them in the forme & habit of men, but preſently they ran towards them, & would neuer leaue them, till they had brought them into their houſes, and made them the beſt cheere they could: Gen. 18. 1 and 19. 1. &c.

This made the poore old labouring man of Gibeah be ſo liberall, that he did no ſooner ſee the Leuit and his concubin… wandring about the ſtreets of the ſaid city without entertainment by any, but that vponupon very little conference with them, and he complaining how deſtitute he was of lodging, through the inhumanity of that place, he without any further delay or deliberation ſpake moſt kindly vntounto him, and did moſt curteouſly receiue him and his concubine into his houſe, miniſtring vntounto them both, according to all their neceſſities: Iudg. 19. 20.

This made the Shunamit to conſtraine Eliſha to eat bread in hir houſe, as alſo moſt earneſtly to perſwade her husband to make him a little chamber (of purpoſe) with walls, and a bed, and a table, and a ſtools and a candle ſticke, that be might (the oftner) turne in thither as he came that way: 2. Kings 4. 8. &c.

This made Tabuba (otherwiſe called Dorcas) full of good works and almes, and to make coats, and garments, for ſuch as could not make them for themſelues: Acts 9. 9. 33. and 39.

This made Lydia, not only to beſeech Paul and Timothy, but alſo to conſtraine them (if they iudged her faithfull to the Lord) to come into her houſe, and to abide there: Acts 16. 15.

This made Gaius ſo bountifull, in entertaining all the ſaints, that he is not only commended by Paul as his boſt, and the boſt of the whole Church: Rom. 16. 23. but that Iohn alſo teſtifieth of him and to him, that he did faithfully what ſoeuer he did to the brethren, and to ſtrangers, &c. who alſo did beare witneſſe of his ſaid louelove before the Churches: 3. Iohn 5.

p. 388How few ſuch are in theſe daies? How few men like to Abraham, to Lot, to the old Gibeonite, and to Gaius? How few women, that for bounty and forwardneſſe therein, are comparable to the Shunamit, to Tabitha, and to Lydia?

A further common vſe of this doctrine, is to teach all both good and bad, the honorable condition of the miniſters of the word, by whom it pleaſeth God to call v…to be his children. Before indeed we heard the dignity of Gods children to be the greater, becauſe God emploied ſuch honorable perſons as the miniſters of the word are, in begetting them to himſelfe. But as children are the more honorable, the more honorable their parents are, ſo ſometime alſo parents are made the more honorable by their children. Therefore the woman that heard the gratious words which came from our Sauiour, for his ſake commended his mother, crying out aloud before all the multitude preſent, Bleſſed is the wombe which bare th e, and the paps which thou haſt ſucked: Luk. 11 27. In like manner therefore we may now as well commend the honorable ſtate of the miniſters of the word, by the children of God inſtrumentally begotten by them to God, as before we amplified the dignity of Gods children, by the honor of the miniſters of the word. This is the more to be obſerued, becauſe in the firſt creation of man, God did all himſelfe alone, not vſing therein the miniſtery of any Angell.

That now therefore in the ſecond creation, and reſtoring of man he imploieth men to effect the ſame, it is no ſmall grace and credit to them whom he doth ſo imploy; the rather becauſe it hath been before ſhewed, that this ſecond creation of man (in the iudgement of man) cannot but be acknowledged a far greater worke, then the firſt creation either of man only, or of all other things. Had I not been ſo plentifull as I hauehave been already in the former part of this treatiſe; and were not ſome other things remaining, not altogether to be omitted: the manifold indignities that in theſe laſt daies are eueryevery where offered as generally to all the children of God, ſo ſpecially to the miniſters of the word, would require this vſe to be much ſtood vponupon. Of many indignities ſo offered vntounto the miniſters of the word, it is not the leaſt, but rather the chiefeſt, p. 389and that which woundeth moſt, that ariſeth from the people themſelues, where ſuch miniſters hauehave exerciſed their gifts, and ſpent their ſtrength: and perhaps alſo (for example of liberality to other, or by neceſſary charges) exhauſted their owne outward ſtates: hauing either nothing, or very little left for maintenance oſ themſelues in their age, when they moſt need comfort: or at leaſt not hauing halfe ſo much to leaue to many children, as their parents left to them alone. For ſuch to be neglected, and contemned: yea, alſo oppugned and purſued by their owne people with many vnkindneſſes, cannot but be a grieuous ſinne againſt God, and an heauy diſcouragement of ſuch miniſters. This indignity alſo is the greater, if it be at ſuch times as when ſuch Miniſters are vnderunder other afflictions, either publike or priūate: For what is this but to adde affliction to the affl…cted? Pſal. 69. 26. and 109. 16. whom rather they ſhould comfort? verily this cannot be excuſed: but muſt be acknowledged an hainous ſinne: yea, though it be not doneroughly; and as it were with ſtones or ſtaues to pelt them away: or otherwiſe violently to driue them out of their townes: but rather vponupon other pretenſes, after a curteous manner to intreat them to depart, and (as it were) to goe out of their coasts. Did not the Gergaſens or Gadarens ſo to Chriſt? Mat. 8. 34 Mark 5 17. Did not the gouernors of Philipp… the like to Paul and Silas? Acts 16 34. yet either of them had ſome colour (at leaſt of carnall reaſon) to do as they did. The Gergaſens or Gadarens had as then receiued but little benefithy Chriſt: onlv he had cured one man in their coaſts that was bodily poſſeſſed of a legion of diuels: the working of which cure had coſt them the loſſe of an heard of ſwine, of about …000: Mark. 5. 13. The Philippian magiſtrates hauing ouerſhot themſelues in beating and impriſoning Paul and Sil…s being Romanes, and in that reſpect exempted from all ſuch indignities in all places vnderunder the Roman iuriſdiction, might feare great danger to themſelues by their ſaid hard dealing with Paul and Silas, if Paul and Silas ſhould hauehave taken aduantage againſt them, and might hauehave had the benefit of the Roman law, for their ſaid aduantage. Yet hath the Scripture recorded theſe things both of the Gergaſens of Gadarens p. 390and alſo of the Rulers of Philippi, as great barbariſme vnderunder the pretext and cloke of a certaine kinde of humanitie: what then is to bee ſaid of ſuch, in theſe daies of the cleere light of the Goſpell, that ſhall vſe the like ſmooth diſcouragements of their Miniſters, that hauehave faithfully preached the Goſpell to them and theirs? that hauehave neuer hindred them the worth of a little pigge, (but rather perhaps hauehave ſuſtained much loſſe at ſome of their hands) and at whoſe hands they need not to feare any manner of danger by their ſtay amongſt them, or their taking any aduantage againſt them?

Let all ſuch vnthankfull people towards their faithfull Miniſters, well conſider what is ſaid of the children of Iſrael for not ſhewing kindneſſe to the poſterity of Gideon (otherwiſe called Ierubbaal) euen after the death of the ſaid Gideon or lerubbaal: The children of Iſrael (ſaith the holy hiſtorie) remembred not the Lord their God, which had deliuered them out of the hands of all their enemies on eueryevery ſide. Neither ſhewed they mercy on the bouſe of Ierubbaal, or Gideon, according to all the goodneſſe which he had ſhewed vntounto Iſrael: Iudg. 8. 34. 35. If the Iſraelites not ſhewing kindneſſe to the houſe of Ierubbaal, or Gideon, were ſo noted and obſerued, yea ſo blamed and cenſured by the holy Ghoſt, as alſo ioined with their not remembring God himſelfe, when as Ierubbaal or Gideon had onelyonly deliuered them from bodily enemies, wil not the Lord note and obſerue much more all inhumanity and vnkindneſſe ſhewed, not to the poſteritie of godly Miniſters, but to ſuch Miniſters themſelues in their owne perſons, but to ſuch Miniſters themſelues in their owne perſons, by whom (inſtrumentally) God hath deliuered (or at leaſt offred to deliuer) ſuch people out of the hands, and from the power, bondage, and thraldome of their ſpirituall enemies, that ſo they might be children to God himſelfe?

Yea ſuch may rather feare, leſt by ſuch diſcouragements offred to their Miniſters (whereby they are forced to depart, and to ſeeke for more peace and comfort elſwhere) the Lord Ieſus Chriſt may ſay vntounto them in behalfe of ſuch Miniſters, as ſometimes he ſaid to the Iewes touching himſelfe: viz. that when ſuch are ſo gone from them, then they ſeeke them, and ſhall not f…de them: Iob. 7. 34. that is, then they wiſh they had p. 391them againe, but ſhall not hauehave their deſires. Eſpecially, it were well that all ſuch would feare in time that which followeth in the ſame place, viz. that where they ſhall be (when God ſhall hauehave taken them to himſelfe into heauen) they cannot come. But wiſhing and praying for better things to the moſt mortall enemies of any miniſters of the word, I do thus leaue this vſe, and proceed now to other.

Another common vſe therfore of this doctrine of the dignity of the children of God is, that the more excellent we hear their ſtate and condition to be, the more all ſorts of men ſhould take delight and pleaſure in their ſociety and fellowſhip. The rather becauſe it is no ſmall meanes, both to make them that are not the children of God, to be his children: For he that walketh with the wiſe ſhall be wiſe: pro…. 13. 20. and alſo to ſtrengthen them that are already the children of God, the better ſo to continue, and the more to grow in all thoſe things, wherein doth conſiſt the being of the children of God, and which are the notes and markes of them. For if a little leauen ſowreth the whole lumpe: 1. Cor. 5. 6. and if euill words corrupt good manners, 1. Cor. 15. 33. then it cannot be, but that good words and the good behauiour of men, muſt be and are of great efficacy, not only to conuert at the firſt, but alſo afterward to ſtrengthen and further in all goodneſſe, them that are already conuerted. And this is taught both by our Sauiour: Mat. 5. 16. and alſo by the Apoſtle Peter: 1. Pet. 2. 12. Therefore alſo, ſo amiable ſhould the ſociety of Gods children be to all, euen to the wicked, that although they ſhould not purpoſe to make vſe of the fellowſhip of Gods children to their conuerſion, yet if at any time they ſhould be violently depriued thereof, then they ſhould be ſo diſtempered (as it were) and diſquicted therwith, that nothing elſe ſhould pleaſe, ſatisfie, and content them, till they doe againe recouer the ſame.

When the enemies of Daniel, by their exceeding importunity had ouercome Darius, for tne caſting of Daniel into the lyons denne, how was the ſaid Darius (though an heathen) affected therwith? verily ſo, that he went into his palace, and remained faſting, and forbad the inſtruments of muſique to be brought before p. 392him, and laſtly that his ſleepe went from him: Dan. 6. 18. If Darius (not only a wicked man, but alſo a meere heathen, and altogether out of the Church) were ſo affected, and ſo diſquieted with the loſſe of Daniels company for a time, till he recouered him againe, how ſhould all other wicked men (eſpecially liuing within the Church) take their loſſe of the company of the godly, till the ſame be reſtored againe? Againe, if the company of ſome of the godly ought to be ſo amiable, and their abſence ſo dolefull (as it were) to the wicked themſelues, how amiable ſhould the communion of an whole Church be vntounto them (yea, to all) ſo long as they may enioy it? And therefore wofull and dolefull ought the caſting of them out to be, from the communion of an whole Church, if they ſhall ſo continue in their wickedneſſe, as to deſerue the ſame? what then is to be ſaid, both of thoſe that are ſo contumatious and obſtinate, as to continue in their ſinnes till the Church proceed iuſtly and according to the rule of the word to the fearfull ſentence of excommunication againſt them, whereby they are giuen ouer vntounto ſatan? and alſo of thoſe, that being ſo proceeded againſt, do not regard the ſame? and laſtly of thoſe that in a kind of pride, and high conceit of their owne excellency and ſufficiency, without iuſt and ſufficient cauſe, do make a wilfull ſeparation of themſelues from ſuch whole Churches as hauehave the pure miniſtery of the word, and adminiſtration of the ſacraments according to the word: and wherein they hauehave been bred and borne (not only as men, but as the children of God, if they hauehave at all receiued the ſpirit of adoption) and where alſo, after their regeneration, and according to their regeneration (if they be regenerated) they hauehave been maintained, nouriſhed, and increaſed by the ſincere milk of the word?

To inlarge this point of the deſire of all men; yea, of the delight that all men (euen the wicked) ſhould hauehave in the communion of the godly, let the ſame be further applied to the matching of themſelues in mariage with the children of God: yea, though themſelues …e neuer ſo honorable and noble in the world, and the children of God (for worldly things) neuer ſo meane, baſe, and contemptible. For as the Lord doth often p. 393forbid his children to match with the wicked: and as ſuch matches are teſtified oftentimes by many examples to hauehave been very dangerous for the peruerting of the children of God (eſpecially by the example of Salomon: Neh…m. 13. 26.) ſo it cannot be denied, but that the matching (euen of the wicked) with the godly is very effectuall and helpfull to draw them that are ſo matched (though before wicked) to be the children of God themſelues alſo. And why ſhould any honorable and noble perſonages in the world (being vn…egenerated) diſdaine to match with the children of God, being otherwiſe for education, qualities, conuerſation, and behauior fit? yea, rather, why ſhould not the children of God diſdaine to match with the wicked, though themſelues be neuer ſo meanly borne, and the ſaid wicked neuer ſo honorably deſcended in the world? what is carnall nobility to nobility of the ſpirit? what is it to come of Princes in the world, in reſpect of being of the bloud roiall of God himſelfe, the king of kings? yea why alſo in that reſpect, ſhould not the greateſt nobles in the world (not regenerated) thinke it a great aduancement, to match with a ſonne or daughter of God (fit for qualities as before I ſaid) though borne of neuer ſo meane and poore parents?

As it is honorable and no manner of diſparagement at all for the wicked (though neuer ſo nobly deſcended according to the fleſh) to match in mariage with the children of God, though in worldly reſpects, neuer ſo meanly borne (being otherwiſe as I ſaid for conditions fit to match with ſo honorable perſons) ſo are ſuch matches likewiſe of no meane efficacy, to draw ſuch wicked ones as ſometimes they match with, to be themſelues of the number of Gods children. So ſaith the Apoſtle (as before we heard) what knoweſt thou O wife, whether thou ſhalt ſaue thine husband? or what knoweſt thou O man, whether thou ſhalt ſaue thy wife? 1. Cor. 7. 16.

Hereof Ruth is a moſt pregnant and liuely example: For being her ſelfe an heathen, and hauing matched with one of the ſonnes of Elimelech and Naomi, ſhe was ſo effectually conuerted by this match, that after the death of her husband ſhe would by no meanes part from Naomi. Indeed Orpah that p. 394matched with another ſonne, though ſhe ſeemed a while to be very earneſt to goe with Naomi, into the land of Iudah, yet ſhe was at the laſt perſwaded to returne backe to her owne people; but Ruth had taſted ſo deeply of the ſpirit of adoption by her foreſaid match and marriage, that her mother in law Naomi (for the better triall of her ſoundneſſe therein) vſing many words to perſwade her to returne backe as Orpha had done, ſhe anſwered moſt gratiouſly, conſtantly, and reſolutely to the contrary ſaying, I…reat me not to leaue thee, nor to depart from thee; for whither thou goeſt, I will goe: where thou dwelleſt, I will dwell: thy people ſhall be my people, and thy God, my God: where thou dieſt, I will die: and there will I be buried. The Lord do ſo to me, and more alſo, if ought but death depart thee and me: Ruth 1. 16. 17. O rare example! O noble paterne! O admirable preſident. Let not men therefore, only match and mate themſelues with them that are the children of God, but let them alſo ſo animate and hearten themſelues, to hold fellowſhip and communion with them, that albeit they ſhould be moſt earneſtly perſwaded by the children of God themſelues to depart and forſake them, yet they do anſwer ſuch as ſhall ſo perſwade them, as Ruth did Naomi, Intreat vsus not to leaue you, nor to depart from you, for whither ye goe, we will goe: where ye dwell, we will dwell, &c.

Yea verily, the more ſtedfaſt ſhould all be in holding faſt the communion and fellowſhip of Gods children, in reſpect of thoſe benefits which before we hauehave heard in Chap. 28. to accrue and grow to all (eſpecially by mariage) matched and liuing with the godly: yea, not only to themſelues, but alſo to theirs. I write not this to incourage the children of God to match with the wicked (a thing much condemned as we hauehave heard) but to repreſſe the pride of the wicked in diſdaining the company of the godly: at leaſt all mariages with them, eſpecially if there be any imparity on their part to the godly in reſpect of nobility, worſhip, or portion: yea not ſo only; but alſo to teach them notwithſtanding to match themſelues and their children, with Gods children, (if by any meanes they may attaine therunto) in reſpect of the dignity & excellency of them; as alſo of thoſe benefits that may be expected by them.

p. 395Now although theſe vſes hitherto mentioned be common both to the wicked, and alſo to the children of God; yet they are to be acknowledged principally to belong to the children of God themſelues. They principally are to honour them according to their dignities, and to vſe them kindly according to their neceſſities. They principally are reuerently to regard the Miniſters of the word, whom God hath ordained as inſtrumentall fathers to beget children to himſelfe. They principally are to take delight, both generally in the ſocietie of the children of God, and alſo more particularly in matching and making mariages with them.

Yea they that are moſt noble and wealthy are not to diſdaine them that in worldly reſpects are baſe and poore. Who may for nobility and riches bee preferred before Dauid, by God himſelfe aduanced to a kingdome? Yet he generally of the company of the children of God ſaith, that all his delight was in them that were excellent in the earth: Pſalm 16. 3. And againe: I am a companion (not of ſome, as of ſome of the nobleſt and wealthieſt, but) of all them that feare thee, and keepe thy precepts: viz. how baſe or poore ſoeuer they be, Pſal. 119. 63. Therefore touching the wicked, hee doth not onelyonly ſay, I hauehave not haunted with vaine perſons, neither kept companie with the diſſemblers: I hauehave bated the aſſembly of the euill, and hauehave not companied with the wicked: Pſal. 26. 4. 5. neither, I hauehave hated them that giuegive themſelues to deceitfull vanities: Pſalm. 31. 6. neither againe, Doe not I hate them (O Lord) that hate thee? and doe not I earneſtly contend with them that riſe vp againſt thee? I hate them with an vnfained hatred, as they were mine enemies: Pſal. 139. 21. 22. Dauid (I ſay) doth not only ſay thus touching the wicked, but to ſhew his deteſtation of them the more, hee ſaith with great vemency Away from me (or auant) yee wicked for I will keepe (or that I may keepe) the commandements of my God. Pſal. 119. 115. ſo nothing, that no man can keepe the commandements of God, except with great deteſtation he reiect and renounce the company of the wicked.

As Dauid ſpake thus generally of the ſociety of the godly, and therefore contrarily of the fellowſhip of the wicked (to p. 396note that none can delight in the godly, that abhorreth not the vngodly) ſo for mariage, though hee were the anointed heire apparant of the Crowne and Kingdome of Iſrael, as alſo a Prophet that had compoſed diuers Pſalmes before, yet hee diſdained not to match with the widow of the churle and perfect country clowne Nabal, becauſe by her wiſdome ſhee had ſhewed her ſelfe to be one of the daughters of God. 1. Sam. 25. 39.

Thus much for thoſe vſes of the former doctrine of the dignity of Gods children, which are common to all. Now follow thoſe which are more ſpeciall. Theſe are twofold: viz. either concerning the wicked and ſuch as are in their naturall ſtate, not regenerated, or belonging and proper to the children of God, new borne, that hauehave receiued the ſpirit of adoption, whereby they call God their father.

Touching the wicked, as they may heereby ſee their owne wofull and fearefull ſtate and condition, the ſame hauing been in the former arguments ſhewed to bee in all things (or moſt things) contrary to the ſtate and condition of the children of God: ſo let them learne to abhorre the ſame, and in ſuch manner to diſlike of themſelues as they are vnregenerated, that they may make the more haſte to change their copie (as wee vſe to ſpeake) and to come out from among them that are of their owneſort, and to ioine themſelues with the children of God, and to be one of them.

The wicked and vnregenerated thinke themſelues the only happie men of the world. But alas, how they are deceiued may appeare by the premiſes. Not onelyonly is the pooreſt, the meaneſt, the weakeſt and the ſickeſt, the baſeſt, the moſt deſtitute and forlorne childe of God (deſtitute I meane of all worldly helpe and comfort) in farre better ſtate then the greateſt Monarke in the world, that is not by regeneration the childe of God: but ſuch an vnregenerated man is alſo in farre worſe ſtate and condition then any worme, any toad, or any other creature whatſoeuer, and that both for this life and for the life to come.

For this life, becauſe eueryevery other creature hath all things Note:neceſſary for the kinde thereof, without any care, and without p. 397any griefe or ſorrow. What mighty Monarke had euer ſo?

For the life to come, becauſe all other things periſh with their life, but the wicked remaine in their ſoules, and are committed to Hell, there to bee reſerued in chaines and vnſpeakable torments till the laſt iudgement day, when their bodies alſo ſhall be raiſed againe, and ioined to their owne ſoules, and ſo both in ſoule and bodie they ſhall bee caſt againe into hell fire, prepared for the Diuell and his Angels, thence neuer to bee deliuered, but there to be tormented for euermore, as before hath beene ſhewed.

Should not this make them to make all haſte to forſake this ſtate, and to ioine themſelues to the children of God?

Neither let them feare ſo to doe, whatſoeuer their former ſinnes hauehave beene. For if once they ſee and diſlike their vnregenerated ſtate, then are they in the way to adoption and regeneration. Such came Chriſt to heale, and to call to repentance, Matth. 9. 12. 13. Luke 19. 10. Such Chriſt hath promiſed to comfort, and to eaſe of the heauie burden of their ſinnes, Matth. 11. 28. Such hauehave the better warrant ſo to doe, becauſe it is written by the Prophet Zecharie, that the Lord of boſts had ſaid, that in theſe laſt daies ten men out of all languages of the nations ſhould take hold of the skirt of him that is a Iew, and ſay, Wee will goe with you, for wee hauehave heard that God is with you: Zecbar. 8. 23. Other Prophets alſo before had written to the ſame purpoſe thus: It ſhall bee in the laſt daies, that the mountain… of the houſe of the Lord ſhall bee prepared in the top of the mountaines, and ſhall bee exalted aboue the hilles, and all nations ſhall flow vntounto it. And many people ſhall goe and ſay, Come and let vsus goe vp to the mountaine of the Lord, to the houſe of the God of Iaakob, and be will teach vsus his waies, and we will walke in his pathes, &c. Iſa. 2. 2. Mich 4 1.

Many other the like promiſes there are for the incouragement of all (how wicked ſoeuer) to change their ſtate, and to make haſte in that behalfe, before they periſh in their wicked condition.

The examples likewiſe of thoſe, Act. 2. 37. of the gaoler, Act. p. 39816. 27. of Paul him-ſelfe, of Mary Magdalen, of all the heathen conuerted by the Apoſtles, and infinit other, may further encourage men vntounto this haſt, for entring into the way of adoption.

If once they enter, let them proceed and goe forward: not halfe way, but throughout, and to the end. Agrippa was halfe, yea almoſt perſwaded to bee a Chriſtian: Act. 26. 28. but wee read not, that hee was altogether perſwaded ſo to bee a Chriſtian. Though wee may not abſolutely ſay that hee neuer afterward fully and wholly became a Chriſtian, yet that (but almoſt) mentioned in the Scripture, and no more either there, or in any other place being teſtified of his perfect conuerſion, may iuſtly make vsus all the more to doubt of him.

Many in the daies of Chriſt were his Diſciples for a time, who at the laſt tooke ſuch offence at his Doctrine, that they went backe, and walked no more with him: Iohn. 6. 66. After that, many were followers of the Apoſtles, who afterward forſooke them: 2. Tim 4 6. Heb. 10. 25. 1. Ioh. 2. 19.

It is a dangerous thing thus to enter, and not to go forward: No man that putteth his hand to the plough, and looketh backe, is apt to the Kingdome of God: Luk. 9. 62. As this is true in the particular calling to the miniſtery, ſo much more in the generall to Chriſtianity, If any after they hauehave eſcaped from the filthineſſe of the world, (that is, after they made profeſſion of renouncing the filthineſſe of the world) through the knowledge of the Lord, and of the Sauiour Ieſus Chriſt, are yet intangled therein againe, and ouercome, the latter end is worſe with them then the beginning, &c. 2. Pet. 2. 20.

The meanes whereby they that are wicked may be releaſed of the bondage of their ſinne, and made the children of God, is (as wee hauehave heard) principally the miniſterie of the word.

So likewiſe the ſocietie and fellowſhip of them that are the children of God already, as before wee heard.

If notwithſtanding all hitherto ſaid, they that are wicked, will not forſake their wickedneſſe, but will ſtill remaine ſuch as they are, yet let them take heed of all wrongs and iniuries p. 399againſt them that are the children of God, leſt in the end it be to their coſt, and they repent, as Iudas did, when it is too late. But of this point alſo before.

Thus much for the vſes of the doctrine of the dignitie of Gods children which are proper and ſpeciall to the wicked.

Touching them that are the children of God indeed, let them eſpecially firſt of all take heed that they fall not from their excellent ſtate. It is true indeed, that they that are once truly the children of God, ſhall euer ſo continue, and cannot fall away. Howbeit, we are exhorted often to take heed to our ſelues in this behalfe, Heb. 3. 12. and 10. 23. and 12 15. and elſwhere, becauſe exhortations are the ſpecialleſt meanes for our vpholding.

Wee condemne all, that being but baſe and beggarly, and yet taken into ſome noble mans or gentlemans houſe and ſeruice, where they are in the way to preferment, cannot keepe themſelues well whiles they are well. Eſpecially wee condemne them, that hauing found ſuch fauour with Princes, as that from a low degree they are aduanced to ſome honourable condition (as the Earle of TERONE and other) cannot containe themſelues, but breake their liſts, and ſo bring themſelues to their former baſeneſſe. How much more then may they be condemned, that being tranſlated from death to life, from darkeneſſe to light, from bondage to libertie, from ſeruants and ſlaues of the Diuell, to bee the ſonnes and daughters of God, from Hell to Heauen, doe what in themlieth to returne againe to their former miſerie?

Although indeed the true children of God can neuer bee altogether vnchilded (as it were) and vtterly degraded, yet they in particular things ſo fall, yea generally for a time ſo decline, that they may ſeeme, and often times ſeeme to other and to themſelues, neuer to hauehave beene the children of God. All this is by negligence and ſecuritie. For as Bleſſed is the man that feareth alwaies, Prou. 28. 14. ſo it is wofull, euen a thing that bringeth much woe often times to the children of God, to bee at any time but a little ſleepie, drowſie, ſecure, and watchleſſe.

p. 400A ſecond ſpeciall vſe for the children of God is, that hauing found this louelove before ſpoken of, with God, to be made his children, they truſt in him, and depend on him, not fearing, but that hee that hath made them his children, and will giuegive them a kingdome fit for ſuch children, wil alſo, and much more, giuegive them all things for this life: Luk 12. 32. Our little children when they riſe in the morning, yea our ſeruants alſo, take no care what they ſhall eat, or what they ſhall drinke; but they leaue all ſuch care to vsus their fathers and their maſters, and it is indeed our duty to prouide all ſuch things for them. For he that prouideth not for his owne, and namely for them of his houſhold, denieth the faith, and is worſe then an infi…ell: 1. Tim. 5. 8. Hitherto belongeth the ſpeech of Moſes vntounto God, Num. 11. 12. 13. and the practiſe of Bathſhebaes huſwife, Prou. 31. 15. Why then ſhould not we much more, that profeſſe our ſelues the children of God, caſt all our care vponupon our heauenlie father that careth for vsus? 1. Pet. 5. 7. VnderUnder this vſe I comprehend infinite comfort of the children of God.

The grounds of this comfort being handled before, and ſome of them to be touched againe in the next verſe, I ſhall not need to ſtand vponupon them now.

Yea with this truſt in God, and comfort from God, we may ioine patience both towards God, and alſo towards men. Towards God, becauſe we hauehave heard before, that he correcteth vr onelyonly in louelove, and for our great good, that wee may not bee condemned with the world: 1. Cor. 11. 12.

Towards man, becauſe hee is but Gods hand to chaſtiſe vsus, and cannot goe beyond his commiſſion: and laſt of all, ſhall himſelfe be called to account for whatſoeuer wrong hee doth vntounto vsus. God himſelfe will iudge and reuenge our cauſe for vsus: yea the more that we hold our peace, and put vp all without any reſiſtance or murmuring. As it is the glory of a man generally to paſſe by an offenſe, Pro. 19. 11. ſo eſpecially is it the glorie of the childe of God. It is no credit for a man to ſtriue with a boy, nor for the ſonnes of Nobles to contend with baſe perſons: yea it is moſt for their credit, with a kinde of diſdaine and contempt to let ſuch perſons goe without any reuenge, as though they had offred them no indignity.

p. 401The application of this wee hauehave heard before, in ſpeaking of the true nobility and magnanimity of Gods children.

A third vſe is, that they louelove him that hath loued them, as before we heard. Wee looke that our children louelove vsus better then other, though other bee better able to preferre them. How much more ſhould we louelove God that is Almighty?

A fourth vſe of the dignity of Gods children, for the children of God themſelues, is, that they are aduanced thereunto, b… carefull not only ſpecially to depend vponupon him, but alſo generally to walke worthy of their ſaid calling and dignitie, Epheſ. 4 1. and to honour him that hath ſo honored them. We are commanded to honour our earthly fathers, Exod. 20. 9. A ſonne (ſaith the Lord) honoureth his f…ther, &c. If I then be a father, where is mine honour? Malach 1. 6.

This walking worthy of our calling, and this honouring of God our father, conſiſteth in two things: Firſt, in hearing of his word: ſecondly, in walking according to his word, and conforming our ſelues to the likeneſſe of God himſelfe. My ſonne, heare thy fathers inſtruction and forſake not thy mothers teaching, Pro. 18. He that is of God, heareth Godsword. Ioh. 8. 47.

The hearing of Gods word is nothing without obedience, and conforming our ſelues vntounto God. As obedient children, faſhion not your ſelues vntounto the former lusts of your ignorance: but as he which hath called you is holy, ſo be yee holy in all maner of conuerſation, &c. And if yee call him father, which without reſpect of perſons iudgeth eueryevery man according to his worke, paſle the time of your dwelling heere in feare: 1. Pet. 1. 14 15. &c.

The Lord hath not graced vsus with titles of his children, that we ſhould be proud, or ſwagger, and liue as we liſt in all licentiouſneſſe, chambering, and wantonneſſe, as the children of many great men in t…e world doe: but therefore are wee a choſen generation, a royall prieſthood, an holy nation, that wee ſhould ſhew foorth the vertues of h…m that hath called vsus out of darkneſſe into his … light: 1. Pet. 2. 9. and that as ſtrangers and pilgrims heere we ſhould abſtraine from fleſhly luſts, which fight againſt our ſoules; and hasto our conuerſation honeſt amongst the Gentiles, (or any other not called to the ſame honour) that they which ſpeake euill of vsus, as of euill doers, may by our good workes p. 402which they ſhall ſee, glorifie God in the day of the viſitation: verſe 11. 12.

The children of Princes vſe to weare princely robes, and other princely iewels and ornaments.

So to heare God, ſo to obey God, ſo to conforme our ſelues vntounto God, is our princely robes, our princely iewels, and ornaments, far paſſing all the robes, iewels and ornaments whatſoeuer of all the Princes in the world: Prou. 1. 9. and 4. 9. wherby we are diſtinguiſhed from the baſe men of the world, wherby we are all glorious within, and hauehave our clothing (as it were) of broidered gold: Pſal. 45. 13. Peter ſpeaking of humility, exhorteth the younger ſort to decke themſelues inwardly with lawlineſſe of mind: 1. Pet. 5 5. And before in ſpeaking of women, and to women againſt the ga…iſh and vncomely apparelling themſelues with broyd…red haire, gold, &c. he oppoſeth vntounto ſuch things the vncorrupt man of the heart, with a meeke and quiet ſpirit as a thing before God much ſet by: Chap. 3. 4. That which is ſpoken of theſe particulars, is to be vnderſtood of all other parts of holineſſe and righteouſneſſe. Wherby we do reſemble God, as in mercy: Luk. 6. 36. and in forgiuing one another: Mat. 6. 14. Epheſ. 4. 32. and in other the like.

Theſe things are the markes of Gods children, without which in truth, and in ſome meaſure, neither other can diſcerne them, nor themſelues can know themſelues to be the children of God.

Theſe robes and ornaments being once put on, muſt neuer be put off, and laid vp for high daies; and ſolemne aſſemblies; but they muſt be worne at all times, and in all meetings. Much vſe, weareth and conſumeth other ornaments, but the more theſe ornaments are worne, the better they are.

Thus the Iſraelites were commanded to walke in the waies of God: Deut. 8. 6. Salomon is commended for louing the Lord, and walking in the ordinances of Dauid his father: 1.Kings 3. 3.

So the Rechabits are in ſome ſort commended for obeying ſome ordinances of their Father, and by their example the Iewes are condemned for not hauing the like regard of the ordinances of God: Ierem. 32. 5. &c. On the contrary, the ſonnes of Samuel are diſcommended for not walking p. 403in the waies of Samuel: 1. Sam. 8. 3.

The application of theſe examples is ſo eaſie, that I need not to ſtand vponupon it.

This is the ſumme of all, that the more God hath dignified vsus, in making vsus his children, the more we honor him, by hearing his word, and keeping his commandements. The more we do for our own children, or ſhew kindneſſe to any other, the more duty we looke for from our own children; and the more alſo we expect, that they to whom we ſhew kindneſſe ſhould both regard our words, and alſo do that which we require of them Shall we that are but Gods inſtruments in all that we do: and that do nothing, neither can do any thing in reſpect of this our adoption whereby God aduanceth vsus to be of beggers and rebells his children, and heires, euen heires together with his owne Son Ieſus Chriſt; ſhall we (I ſay) look for ſo much ſeruice and duty at the hands of other, that are in many reſpects our equalls, if not in ſome our betters, (though we in ſome other are in the world their ſuperiors) and ſhall we not performe much more vntounto God? One maine argument that kept Ioſeph from yeelding to the filthy deſire, and wicked requeſt of his miſtriſſe, was the conſideration of that which his maſter had done for him. My maſter (ſaith he) knoweth not what he hath in the houſe with me: but hath committed all that he hath to mine hand. There is no man greater in this houſe then I: neither hath hee kept any thing from mee but thee, becauſe thou art his wife: how then can I doe this great wickedneſſe, and ſo ſinne againſt God? Geneſ. 39. 8. 9. If Ioſeph made ſuch conſcience of dutie towards his maſter, becauſe he had ſo graced and aduanced him in his family, though he were ſtill but a ſeruant, what conſcience are we to make of all duty to God for honouring of him, that being ſo baſe and vile as wee were, are by him aduanced to be his children?

That we may thus heare and obey God, it becommeth vsus eſpecially to auoid the ſociety of the wicked, before lightly touched. And indeed what greater diſgrace for the ſonnes of a Prince and a mighty monarke, then to confort with clownes and ſcullians, and ſuch like? Much more may bee ſaid of p. 404the diſgrace of the children of God by the communion and fellowſhip of the wicked. If we cannot auoid their company, yet let vsus take heed of all pollution by them. Noah and his family liued amids the whole ſinfull and wicked world: and Lot among the filthy Sodomits: yet theſe kept themſelues vnſpotted. Our Sauiour ſaith to the Angell of the Church of Sardi, Thou haſt a few names yet in Sardi which hauehave not deſiled their garments: Reu. 3. 4. yet theſe few liued amongſt a great number, that had a name to be aliue and yet were dead. Howſoeuer therfore we be thruſt and thronged with the wicked, yet ſuch muſt be our care for our ſelues that their ſoily and filthy garments may not defile and pollute ours.

We muſt alſo take heed of too much worldlineſſe: leſt therby we be defiled, and do ſpot thoſe ornaments and rich robes before ſpoken of: we muſt vſe the world as if we vſed it not. As the moule alwaies liueth in the earth, and yet keepeth her skinne as faire, as cleane, and as fine as the beſt and moſt curiouſly bruſhed veluet gowne in a kingdome, ſo muſt we keep our adoption, and all the robes thereof. euen in the mids of this ſinfull and therfore moſt dangerous age.

This caueat, thus to looke to our ſelues in reſpect of the world is very neceſſary. For there is nothing more dangerous to mans ſaluation, then the world with the riches, delights, honors, and other things therein. When no tentation els could take hold of our Sauiour, then the diuell ſet vponupon him with this argument from the world: viz that hauing ſhewed him all the kingdomes of the world, he woul… giuegive him all theſe, if he would fall downe and worſhip him. Eſau for the world ſold his birthrigh: Heb. 12. 16.

Iudas for a ſmall morſell of the world ſold and betraied his Lord and maſter, and our Lord and Sauiour Ieſus Chriſt.

Demas fo…ſooke the Apoſtle Paul. and embraced this preſent world: 2. Tim 4. 10. The like may b… ſaid of many other.

Another more ſpeciall vſe conce…neth chiefly the miniſters of the word: viz. that the more exc…llent they vnderſtand the ſtate of the children of God to be, the more diligent they be in teaching of them, and warching ouer them; as alſo the more carefull to feed them with the purer, and better diet beſeeming p. 405their excellency. Do not nurſes to the children of kings and Queens thus? at leaſt, ought they not ſo to do? may they then whom God hath appointed to be nurſes to his own children, be more careleſſe?

This briefly ſhall ſuffice for the vſes of the former diſcourſe of the dignity of Gods children: yea, this alſo ſhall ſerue for the firſt part of my preſent text, viz. of the Apoſtles exhortation to the ſerious conſideration of the dignity of Gods children.